Materials: Flannel, Printed and Dyed, Embroidered (Gelugpa Yellow Sect Official Dharma Hat)

Size: 50 x 30 cm (One Size)

Description:

An Overview of the Lama Hat in Tibetan Buddhism

The Lama Hat (called "Gesha" or "Gengsha" in Tibetan) is a headdress worn by Tibetan Buddhist monks (lamas) during religious activities. It primarily provides shade and warmth, and serves as a symbol of status and religious identity. Originating from ancient Indian Buddhist traditions, it was introduced to Tibet and incorporated with elements of the indigenous Bon religion, evolving into various styles such as yellow, red, and black. The Dharma Hat is not only a practical item but also a symbol of spiritual achievement, strict adherence to precepts, and religious authority. Within the Nyingma, Sakya, Kagyu, and Gelugpa traditions of Tibetan Buddhism, each has its own unique design and meaning.

Role in Buddhist Ritual

In Tibetan Buddhist rituals, the lama's hat plays a key symbolic and functional role, primarily as a symbol of identity, a solemnity of the ceremony, and a transmission of spiritual power:

1. **Identity and Class Symbol**: The hat serves to identify a monk's status, sectarian affiliation, and the strength of his or her dharma power. For example, Gelugpa (yellow hat) monks wear yellow pandita hats, symbolizing strict adherence to the Vinaya and the Madhyamaka view; high-ranking lamas of the Nyingma (red hat) lineage wear lotus hats, representing the completion stage of tantric practice and the three kayas of the Buddha (Dharmakaya, Sambhogakaya, and Nirmanakaya). During ceremonies, audiences identify a lama's position, such as a khenpo (scholar), guru, or iron rod lama (protector), by the hat's color, shape, and decorations (such as the number of tassels), thereby honoring his or her authority.

2. **Ritual Dignity and Sacred Aura**: The hat is an indispensable element of solemn ceremonies (such as initiations, debates, or blessing ceremonies), enhancing the ceremony's dignity and sacredness. For example, the Kagyu (white hat) sect wears fan-shaped hats (such as the Dolma hat, with its closely linked tassels symbolizing the thousand Buddhas of the Kalpa of Virtue) during major ceremonies. These hats resemble a peacock's open tail, symbolizing the blessings and compassionate wisdom of the dakinis. The Sakya sect wears a red, black, and white "flower hat," representing the wonderful fruits of the scriptures and the diverse lineage of the sect. The pointed top symbolizes the peak of wisdom, while the long, drooping sides represent the two truths (relative truth and ultimate truth), helping monks maintain a dignified posture and guiding believers into a meditative state.

3. **Spiritual Transmission and Symbolic Function**: The Dharma hat is not merely an external decoration; it also conveys religious lineage and teachings. For example, the black hat (exclusively for the Karmapa) is made from the hair plait of a dakini, symbolizing the tantric teachings and the protection of female deities. During debates or teachings, the color of the Dharma hat (such as yellow for gain and red for love) can inspire specific mental states, helping participants to remember the Three Jewels of Buddha, Dharma, and Sangha, and strengthening the collective practice energy. Overall, the Dharma hat bridges the human and Buddhist realms during rituals, strengthening monastic discipline and the devotion of believers.

Origin of the Story

The origin of the lama's hat is a blend of historical events, myths, and culture, originating from the introduction of ancient Indian Buddhism to Tibet, dating back to approximately the 8th to 11th centuries. Key stories include the following classic narratives:

1. **The Origin Myth of Lachen Giving the Hat to Rume (c. 978):** This is the most famous origin story of the Tibetan hat. The founder of Tibetan Buddhism during the later period, Lachen Gonpa Rabsel (dates of birth and death are controversial, approximately 832-915 or 953-1035), gave his disciple, Lumei Cuichengxirab (ཀླུ་མེས་ཚུལ་ཁྲིམས་ཤེ་རབ་), a "hat with the ears removed" (some texts describe it as a white Bon hat covered with yellow clay, with a pointed top, དཀར་མོ་རྩེ་རྒྱལ་) as a gift to his disciple, Lumei Cuichengxirab (ཀླུ་མེས་ཚུལ་ཁྲིམས་ཤེ་རབ་), when he was about to leave to seek the Dharma and return. Lachen instructed, "As long as you carry it, you will remember me." This hat symbolizes the bloodline of master and disciple, and became the foundation for the subsequent rise of various Buddhist hat traditions, emphasizing the hat as a carrier of religious memory and blessings. Some scholars believe this tradition may have originated with the earlier Tupa Yeshe Gyaltsen (a master of both Buddhist and Bon practices), reflecting the complexity of the intertwining of Buddhism and Bon.

2. **Atisha's Introduction of the Pandita Hat and Its Impact on Local Buddhism (11th Century): When the South Asian Buddhist master Atisha (982-1055) introduced Buddhism to Tibet, his core disciple, Dromtönpa (1004-1064), led a large group to greet him. Atisha was confused and fearful of the Tibetan monks' native hats (the white hats of Bonism), and the group hid their hats to appease him. This event marked the fusion of foreign Buddhism and local traditions. Atisha introduced the red Pandita hat (with a rounded peak and long, drooping brim), which later combined with the yellow clay white hat of Rume to form the yellow Pandita hat of the Gelug school. Tsongkhapa (1357-1419) further elaborated on its symbolism: yellow purifies the Vinaya and honors the Buddha, while the pointed tip represents the Madhyamaka path. This legend reflects the evolution of the Dharma hat from the Indian yogi tradition to its adaptation to the high-altitude climate of Tibet.

3. **The Karmapa's Black Hat and the Dakini Myth**: The Kagyu black hat originated from the braided hair of a dakini (female deity). During his Guru Yoga practice, the Eighth Karmapa was surrounded and blessed by eight dakinis. Since the Fifth Karmapa, the black hat has been divided into simple traditional hats and ornately crafted hats, symbolizing the spiritual roots of Tantric Buddhism and leadership.

4. **Other Sub-Legends**: The red and yellow Dharma hat of the Sakya school can be traced back to Sakya Pandita (1182-1251), the first native to wear a red pandita hat, symbolizing the South Asian scholarly tradition. The white hat of Rechungpa (1085-1161, a disciple of Milarepa) incorporates Bon elements (such as sun and moon decorations) to represent asceticism. These stories not only explain the diversity of the Dharma hat but also emphasize its role as a medium for religious authority and cultural integration.

The Correct Way to Use it in Everyday Life

The daily use of a lama's Dharma hat must strictly adhere to sectarian norms, rank, and disciplinary principles. It emphasizes dignity and practicality, avoiding excessive ornamentation or vulgarity. The following are key guidelines:

1. **Principles of Selection and Wearing**:

- **By Sect**: Gelugpas wear a yellow pandita or fan-shaped hat (Zoru hat, with a loose tassel) for daily wear, with the brim draped over the back to show modesty; Nyingmapas choose a red pandita or lotus hat (only for high-ranking members); Kagyupas wear a white hat in summer and a fan-shaped hat (Dolma hat, with a tightly closed tassel) or a small hat (such as a black hat) for daily use; Sakyapas use a red, black, and white colored religious hat.

- **By Position**: Those proficient in the Ten Sciences (all Buddhist disciplines) wear a banyan hat (with a long brim); those proficient in the Five Sciences wear a bantong hat (with a short brim); ordinary monks wear a Zoru hat, and deacons wear a Dolma hat. - **Depending on the occasion**: Choose a simple style (such as a small hat) for warmth and sun protection during daily practice or monastic work. Avoid wearing the hat in non-religious settings to maintain its sacredness.

2. **Correct Procedure and Taboos**:

- **Wearing Procedure**: First, wash your hands. Face the Buddha image and silently chant a blessing mantra (such as "Om Mani Padme Hum"). Gently place the hat on your head, adjusting the hem to cover your ears and shoulders, ensuring it is not tilted. The yellow hat of the Gelugpa sect should be worn straight, symbolizing proper discipline.

- **Maintenance and Taboos**: Keep it clean and avoid touching the ground or worldly matters. The tassel (symbolizing the Thousand Buddhas) should not be pulled casually. Women or lay believers should not imitate it casually to avoid causing offense. In cold weather, a lining may be added, but the original shape should not be altered.

- **Spiritual Attitude**: When wearing the hat, remember the blessings of your teachers (as in the story of Lachen giving the hat), view it as an extension of your practice, and demonstrate humility and focus.

Through these guidelines, the hat becomes more than just an everyday item; it serves as a tool that constantly reminds lamas of their true spiritual practice. If you want to delve deeper into a specific sect, you can refer to the temple tradition or the guidance of the master.